of such is the Kingdom of Heaven Where it s to be minded first that he says not 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 for of these is the Kingdom lest we should perceive some peculiar occasion not ordinary or common to Infants but peculiar to these only some secret thing known to Christ alone and so should say it was to be stretched no further but to them or them that we can discern to be elected c. Nor is it 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 to them that are like these the Kingdom of Heaven belong though many would conceive it so for that could be no greater ground for children then for Doves and Lambs coming to him the general word 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 generally signifies of that kind that 's spoken of these and such as these whether it be applyed to things or persons not such in an Allegorical similitude So Rom. 2.2 The judgment of God is against those that do 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 such things that is those very evils and such like So ver 3. and chap. 1.32 Gal. 5.21 23. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 against such things there is no law that is against those vertues and fruits of the Spirit and whatsoever else is of the same stamp or nature So also 1 Cor. 7.15.28 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 such shall have trouble in the flesh that is such as he had spoken of before viz. they that marry c. Of such is the Kingdom of Heaven The Kingdom of Heaven what 's that I answer The Kingdom set up by the God of Heaven in which he is King and reigneth by Jesus Christ prophesied of long since to be established in the house of David A Kingdom of which the Jews were the children it was preached to and the promise of it set before them yea they were educated under its Ordinances in part and to the expectation of it in the more Heavenly things The Kingdom more fully preached by Christ and in its priviledges rise and growth and its administration by Christ in the humanity in a more heavenly way then nigh at hand and ready to be revealed though not in its heighth of glory and large spreading lustre This is the Kingdom of Heaven of which there are divers stations and degrees of entrance into it and divers manifestations of it viz. 1. There is the outward Court the Church visible as visible or as outwardly priviledged by God and distinguished from other people not in it or if ye will the Government that Christ exerciseth in administration of his Heavenly Ordinances and Rites over men as visibly subjected to the profession of him the Church-state with its outward Ordinances the Oracles of God and his Statutes and Appointments So the Church-state of old among the Jews was part of that Kingdom that God through Christ and for him erected The Wisdom of God had there his House and Pillars Ordinances and Provision though less heavenly and more carnal then as now it s ordered by Christ come in the flesh and therefore rather called the Kingdom of God then of Heaven Matth. 21.43 This Government in the hand of Christ come being more properly both because as of God so more heavenly and less carnal then that before 2. The inward and invisible uniting with Christ by faith and so the Government of the Spirit writing the Law in the heart The power and priviledges injoyed in the inner man in forgiveness of sins peace joy conformity to God c. And this also is the Kingdom of God the more inward more heavenly and spiritual part of it and this also is held forth in the first and the right receipt of the first with all the documents thereof and spiritual operations afforded therein is the way to enter into this step of it For this is it into which men enter not but by regeneration Of this the Apostle speaks Rom. 14.17 The Kingdom of God is righteousness peace and joy in the Holy Ghost And 1 Cor. 4.20 That consists in power c. Into this the believer is translated out of the power of darkness Col. 1.15 The other step is more visibly upon men that are in it this more properly in them They that are but in the former Regiment may be cast out and often are for their unfruitfulness not receiving its instructions and operations of Spirit therewith as a little child so as to enter into this more spiritual Government Matth. 8.12 and 21.43 that or the Kingdom of God in that part of it for it s but one Kingdom in all its Regiments as the Temple of old was but one in all its Courts being like a Net gathering all sorts and like a man sowing good seed in the field wherein also the envious man soweth tares out of which all things that offend shall be gathered Matth 13.24.41.42.47 And like to the wedding made by the King for his Son to which the bidden guests refusing to come all that could be met with in the high-way and hedges were called and brought Matth. 22.1.9 10. yea to that all have liberty to come as the way to enter into it in its higher steps or more inward Government and Dominion But now this second step is yet more holy and into it may none enter but they that so have received the grace of God in what is held forth in the former as to be made an holy Priesthood unto God The former hath Laws for its Ordering and Government and in it is the power of Christ to order it which all ought to obey and be subject to in their several places and stations as in other Kingdoms but these are more visible and outward as Baptism the Supper Exhorting Teaching Hearing Prayer Communion Censures c. As also subordinate Officers Bishops or Elders Deacons c. Its Keys of Doctrine and Censures its Publick Register and Notary Book the Scriptures wherein its Laws and Orders are written and recorded This latter hath its Laws the same for substance with the other but written also more inwardly in the heart where the Spirit is more immediately Governour and Ruler and supplies all grace to the soul also These have fellowship with God and with Christ in spirit and heavenly things as well as one with another in outward Ordinances which these also have the inner Regiment being in these who are under the outward though not in all of them These have the inward true spiritual Baptism in the blood and price of Christ 1 Cor. 10 17. sprinkling their consciences and making their hearts pure and they feed spiritually upon Christ himself eat all of that one bread and partake all of that one spirit in him So as to be really and inwardly though mystically and spiritually one body being baptized into it by the Holy Ghost and made meet for the inheritance as well as outwardly baptized and outwardly eating the Memorials of Christ as the outward Regiment more generally do 3. There is also beyond both these a third step
both especially too seeing he bids them or affirms of them whom upon examination he admits unto that ordinance that they do 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 annunciare declare or shew forth the Lords death when they participate and it s expresly forbidden women in the same Epistle Chap. 14.34 35. to speak in the Church or Congregation And whereas it may be said again that the Epistle was writ to all the Saints in Corinth and all that call upon the Name of the Lord Jesus it might easily be replyed and truly too that all things in the Epistle are not therefore applicable to every one of them its writ to as that in chap. 1.8 That they were inriched with every thing in Christ in all utterance and knowledge and came behind in no gift seeing he says in chap. 8. All have not this knowledge and chap. 15. Some of them had not the knowledge of God Yea its plain that some things â—n it concern women and not men as about silence in the Churches and covering their heads cap. 11. 14. And other things men and not women as in the same Chapters however its evident that here is no express commandement nor practise of the Churches related in which there is express mention of womens partaking of the Supper and I think all Churches agree about it that its lawfull and good that they partake of it So that the bare want of express command in so many words or of the like express mentioning a thing as practised by the Apostles is no sufficient ground to conclude a practise sinfull they that make that their rule in approving or condemning practises might make as great disturbances in other things that are warrantable enough as well as in Infant Baptism For 3. It s to be considered further that Christ is not so circumstantiall in his precepts or injunctions of outward meer positive Ordinances as Moses was Moses or rather God to and by Moses sets down to every pin and peg in the Tabernacle how it must be made and delivers more circumstantially the commands of Circumcision and Passover as the age and time in which they were to be done how often and in what form but so doth not Christ he hath not by himself or by his Apostles set down at what certain age a man should be Baptized or eate the Supper nor in what Form whether all the body or some part of it must be dipt or washed in Baptism how often and upon what times of the year the Supper is to be taken nor in what gesture He hath not bounded the Church thus in the circumstances of his Ordinances Nay he hath not as we noted before said any where ye may or ye may not in terminis Baptise Infants or ye must not Baptise men till they have first beleeved Now whereas its commonly objected Object that this is to make Christ a less perfect and faithfull mediator and dispenser of the things of God then Moses in my minde it s ignorantly spoken and they that so object consider not in what the faithfulness and perfection of Christs ministration above Moses standeth For 1. Sure his faithfulness stands in this Sol. That he discharge al that Office that his Father hath imposed upon him be it what it will Now if his Father no where injoyned him to such circumstantiateness in his Ordinances he is not chargeable with unfaithfulness if he do not so circumstantiate them 2. Moses was a servant and amongst servants and his Law was a ministration of servitude and though to sons also yet to sons under age and nothing different from servants in respect of tutelage even the most beleeving of them Gal. 4.1 2. Heb. 3.2 5. But Christ is the Son in his house in which are sons also not under that or the like tutelage yea his people are to him in the capacity of a wife or Spouse Now whether is greater perfection to lead to and leave at more liberty in externall matters not morrall or to bind up to more servitude and with more charges Servants and Schollers may have every part of their work set them with more formality or exact mention of every punctilio especially while under none age but a wife or son more grown may be left more to liberty and their discretion and not so bound and tyed up with outward formall precepts Nor follows it thence that then we have greater liberty to sin Rom. 4.15 for where no Law is there is no transgression there is no sin in those things but whyt stands in crossing a positive Law or binding upon men that as a Law that he hath left at liberty and not bound us to these things being applyed onely to things of externall Form and Ordinance not to the things of the inside and Spirit and what flows from thence of morall practise such as the love of God and man with the branches of it which are due from us though God should not expresly by word injoyn them to us there being a Law of Nature and Grace too to injoyn us thereunto 3. But to come more up to the business In the Law was a less discovery of love and more of service in carnal things shadowing out those spiritual things in which the love of God was more brightly to be evidenced In the Gospel is more discovery of Love and therefore more spirit and less carnal service As the Sun growing higher the shadows shorten So the Gospel being now more clear the shadows of external Ceremonies or Documents are less insisted on 4. The time of the Law being as the time of Infancy and less growth in understanding and the time of the Gospel as the time of riper years as men grown can take hints of things and perceive the Speakers mind in them when little children need to be told plainly every circumstance So then the Ministration fitted to those times needed to be more circumstantial whereas now having the light and help of those former Documents some hints in Scripture may declare the Will of Christ to our understanding where there are no such exact express mentionings of it So that that Objection vanishes It 's so far from being Antichristianism and a denying of Christ come in the flesh as some would have it to say that Christ is less exact in the matters of external Forms rhat it 's rather Antichristianism and a tacit denyal of him come in the flesh to make him so exact in Forms And yet something of Form he hath left us too we being not yet come to full age to perfection in knowledg and fulness of Spirit but much carnal yet And I acknowledg and beleeve that what Ordinances he left us we are not proudly to despise slight alter and change as if needless to us or matters to be ordered meerly by our wills but it becomes us to wait upon him in them not setting up our Posts by his Posts nor yet being more holy then God and Christ Ezeck
their life times For he gave him none inheritance in it no not to set his foot upon Acts 7.5 They lived not to enjoy it for their portion and though his seed after the flesh had it and dwelt in it yet that was but a little while Isai 63.18 whereas in the Covenant it is given for an everlasting possession Therefore sure the Glory of Christs Kingdom in it is the thing mainly promised and so in the restauration of all things they shall possess it even the spiritual Seed when made new and in a new and glorious way in the New-Jerusalem when become the joy of the whole Earth 2. Though these promises were fulfilled carnally out of his loins naturally Kings and Princes came and many of his natural Seed had and dwelt in the Land yet that would not make the Covenant to be carnal for if promises of carnal mercies in a Covenant make it carnal then the Covenant in Christ now is carnal too for therein also is the promise of this life as well as of that that is to come 1 Tim. 4.8 Thence the Apostle Ephes 6.3 applyes that carnal promise of the Land of Canaan with a little alteration to children of the Gentiles now That thou mayest live long in the earth answers to that That thou mayest live long in the Land that the Lord thy God giveth thee Those temporal promises then cannot make it to have been a carnal Covenant no more then the adding of promises for the things of this life makes the Covenant in Christ a carnal Covenant Indeed the Mediation and Ministry of Moses as a Minister of the Old Testament given by him was exercised more immediately about those carnal promises as Deut. 28.1.14 As Types of the more heavenly things even as his Law was an injunction of typical carnal Services and ceremonial Observations Heb. 98 10. To which the Ministration of Christ and Mediation of better promises Heb. 8.5 6. is opposed as is evident throughout the Epistle and not to the Covenant and Promises made with Abraham to which Circumcision was first annexed 3. Though Circumcision obliged to the Observation of Moses Law when it was given yet as the Apostle tells us it was a seal not so much of the carnal promises as of the righteousness of Abraham's faith viz. That God would reckon them the Seed of Abraham and impute righteousness to them as to Abraham in so believing Rom. 4.11 12.23 So that the Covenant as circumcision was annexed to it as a Seal was rather as it was a Covenant of spiritual promises even as to such promises Baptism especially witnesses 2. The Seed of Abraham interested in and heirs of this Covenant are and were always not a carnal as such but a spiritual Seed Though a multiplication of his carnal seed also was promised in the Covenant as to his own particular yet the proper heirs of the Covenant in the righteousness of the faith that circumcision sealed were only a spiritual Seed the Sons of promise The Apostle is clear for this when he makes Christ the Seed to whom the Covenant or Promises were made and that is Christ personally and mystically Gal. 3.16.29 If ye be Christs then are ye Abrahams seed and heirs according to the promise And so in Rom. 4.12.16 Abraham is Father not only of them that believe being circumcised but of those that are Gentile-believers of the uncircumcision also They that are of the steps of the faith of Abraham whether circumcised or uncircumcised they are the Seed and the promise is sure to all them And what more plainly then that in Rom. 9.6.8 That not all that are of Israel therefore are Israel nor because they are Abrahams seed are they therefore children but the children of the promise they are counted for the seed that is They that are born of the promise or grace of God held forth in the promise or Gospel of Christ For in his death and resurrection the promise is said to be performed to us that was made to Abraham Acts 13.32 33. There is no branch in the Covenant of Abraham sealed and confirmed to all the natural seed of Abraham as their proper legacy and portion that God would not fail to give them absolutely no not in the things that were but external the Land of Canaan was not the portion of them all nor enjoyed by them nor fruitfulness in issue c. It s true all the outward mercies that the natural seed enjoyed yea their very beings of his off-spring were parts of the faithfulness of God to Abraham and they themselves were in a part the fulfilling of the Covenant to him But those things that Abraham hath heirs in after the Covenant heirs of the Covenant promises were not to the Seed after the flesh but after the Spirit Christ and his members 3. That Covenant made with Abraham is the same that the believers of the Gentiles are under and it s performed in them and to them In them as his seed in Christ to them as God is their God and they his people and shall have the New-Jerusalem and Canaan with him as they are blessed with him in remission of sins and righteousness And this flows from the former For if they be his seed and heirs then inheritors of his blessings Gal. 3.14 And if not so then not his seed and heirs if what they enjoy or are interested in are other riches then those given to him Indeed this is peculiar to him That he is Father of us all that believe even of many Nations and so that Christ in whom the seed is chosen and begotten is his Son according to the flesh and was to come of his seed after the flesh Though in this latter the peculiarity is not his from all others for many of his seed also had it with him but from multitudes of his seed and others that had not so But the Scripture is express That the uncircumcised Gentile-believers have interest in the same Covenant in other things in that it calls them 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 and 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 of the same Body with the believing Jews and partakers of the promise in Christ graffed into the same root with them and partakers of the same juice and sap not of other but the same thence fellow-heirs and brethren Abraham being the Father of them all in respect of the Covenant Indeed the Administrations or holding forth of the Covenant and means for nurturing men up in the expectation and enjoyments of it in some beginnings were divers There the heirs were under the Law and all the seed of Abraham after the flesh were to be trained up in that way of bondage under types and shadows pointing to Christ but now under the Gospel-declaration in a plainer way and more spiritual with such Ordinances as are annexed and fitted thereto that Law of Ceremonies being accomplished so put to its period in the coming death of Christ Thence there is a difference
both of Gospel-preaching Ordinances now from what was then they having such as might nurture them to the expectation of the promised Seed the Son of God in his coming in the flesh we such as witness to him as already come dead risen and glorified and instruct to expect him coming in power and spirit 4. The Medium for begetting and bringing in sons to Abraham according to the Spirit was and is one and the same in substance though otherwise now then then in its declaration They were always born of the Gospel and not of the Law though nurtured under the Law both before and after And the Gospel was the same as preached to them and unto us the same in substance viz. That in Abraham and his seed all the Nations of the earth should be blessed not in the works of the Law but in him believed in To the which faith the Law shut them up taking away all possibility of life and blessing in and from themselves while it discovered their sins and shewed them their obligation under the curse for its transgressions Indeed then that Seed was preached as to come now as already come and perfected for saving us But always of that Gospel or Word of Gods free-grace were the true Seed begotten they were in all times the believers and not the workers for life and trusters in their works And the word of faith was always Jesus Christ or the Seed that is Jesus Christ who was yesterday to day and the same for ever These things being considered that difference before objected appears false and to spring from wrong apprehensions Thence the inference there-from follows not viz. That Baptism must be upon a spiritual Seed as Circumcision was upon a carnal both of them in their several seasons have been upon a spiritual and upon a carnal too Circumcision was upon a carnal seed in Ismael and all the natural Israelites upon a spiritual when a stranger joyned himself to the Lord in love to his Name Isai 56.3.6 1 King 8.41 42. And so Baptism was upon the natural carnal seed and not spiritual when the multitudes even the generality of the people were baptized by John chaff as well as wheat And upon the spiritual and not carnal seed in the Eunuch Cornelius and others of the Gentiles That inference springs from this wrong conception that the one and the other are seals of the Covenant as due to the parties signed with them which we have shewed before to be an errour Circumcision sealed but the righteousness of Abrahams faith held forth to them not the righteousness of each person circumcised and his enjoyment of the Covenant otherwise then upon condition of his so believing as Abraham did neither doth Baptism witness the faith of the party baptized or that he is an heir of promise but to Christ and the faithfulness of God in performing his promise in Christ that we are sinners in our selves and need cleansing otherwise not fit for fellowship with God but that there is in Christ a cleansing and propitiation made ready for us that he takes away the sin of the world and that whoso believeth in him turning from all other things to God by him shall meet with righteousness and forgiveness they are both of them Ordinances of the outward Court or of admission into the outward Regiment of Christs Kingdom in which men are to wait upon him for instructions and teachings to salvation and therefore it saith men should believe in him and having believed that they should yet go on to do so and they shall meet with a performance of the blessing of Abraham unto them The Baptism with the Holy Ghost is indeed upon the spiritual Seed only if we grant them in Heb. 6.4 5. to have been spiritually born sealing them up to the day of Redemption but the outward Baptism is not so limited it being a more carnal thing acted upon the flesh Nor say I that persons Infants or others are to be baptized upon this ground that they are in the Covenant and heirs of it in a proper sense but because Christ being Lord and Saviour hath salvation and forgiveness in him for them all and they are to submit unto him and be trained up for him that in minding and holding fast his sayings faithfully they may become heirs and inheritors of his Covenant and Kingdom as to that purpose we find John instructing the people that came unto his Baptism That they might be made meet to inherit with the Saints or to receive the Baptism of the Holy Ghost and be gathered into the Garner Luke 3.10 11 12 13 14. Matth. 3.9 10 11 12. And we find him baptizing Publicans Souldiers Pharisees Sadduces yea the generality of the people concerning whom he never saith That they were therefore the Heirs of the promise or Seed of Abraham according thereunto but exhorts them not to reckon themselves so because of their birth of him nor think because of their present Baptism that they were sure enough telling them his Baptism was but with water unto repentance or to instruct them that they should repent that he admitted one and other chaff and wheat that Christ to whom he witnessed and instructed them to look had the true Baptism that would indeed cleanse and renew them the Baptism of the Spirit c. The like we may observe of the Apostles baptizing the Gentiles That it was a bringing them into the house of God where the Feast is to be had into the society of those that acknowledge him come in the flesh and to be the Son of God there to attend the Kings coming to them and taking them into his banqueting Chambers Matth. 22.9 10. And he puts the difference between those that are made meet for the Feast by and in his Servants Ministration and them that are not and accordingly deals with them Indeed it s too low a conceit to think that an external Ordinance should seal an internal spiritual heirship That 's the work of Christ or Christ by the Spirit of promise When men in the Gospel hearing have believed and in attendance to such outward nurture as the external form of the Kingdom affords are brought into and made single for Christ then he seals them with his Spirit of promise and owns them for heirs as the Scripture witnesseth Tit. 3.6.5 Heirship follows his justifying by his grace which is met with and received by faith Rom. 5.1.9 and 1 Cor. 6.11 and then after that follows the Spirits sealing Ephes 1.13 14. Rom. 8.15 16. Indeed there is a double justifying washing and cleansing One Ministerial by men as when a Jew or Pagan turning in to the Doctrine of the Gospel to own it is washed by Baptism and therein ministerially acquitted and cleared from all his former idolatry so that the Church charges it not upon him as to their carriage towards him The other is Gods act when a soul in and through the Gospel throughly and cordially believing
had proved in which their hearts were broken off from self and world dead and buried to all confidences in the flesh and buried into fellowship with Christ in his death to yeild up to conformity to him therein in which also they experimented a quickening and raising up of their hearts to confidence in God and readiness to walk in newness of life Upon which grounds the Apostle after infers If then ye be risen with Christ seek those things that are above Col. 3.1 In which surely he must need speak of their internal rising by the answer of a good conscience in the inward washing them with the grace of God for as to the rising up out of the water of Baptism in the external Ordinance there could be no ground for an if as if any of them in case they ever were plunged or buried under it never came out or rose up again there Yea why might he not upon that ground put in that partitive clause 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 so many of us as were baptized into Christ Rom. 6.3 Gal. 3.26 27. As if perhaps not all outwardly baptized and of the Church in its external form had experience of this Baptism here spoken of Beside Circumcision is sometime so spoken of not for the outward Ordinance but the inward frame of the heart or circumcision in the spirit as in Rom. 2.28 29. Phil. 3.3 Jer. 4.4 And why the Apostle might not speak of Baptism in such a way too as to speak of the inward real Baptism of the heart and not of the flesh I see no reason can be given of any force at all Nay it s sure the Apostle Peter doth speak of Baptism in that sence 1 Pet. 3 21. Baptism now saves us not the putting away the filth of the flesh which is done in the outward act of the external Ordinance but the stipulation or answer of a good conscience through the resurrection of Christ which place seems well to open and answer to that in Col. 2.12 Or 4. If we take them to speak also of outward baptizing then it shews not so much the external form and ceremony of it as the inward end intention and scope of it It s a coming into Christ at least so far as to the outward Institution and Government and so a professed Obligation to him and to his death to look for all salvation there-through and have fellowship with him therein In which the person baptized was deaded to the world in its former or all other Institutions Religions Hopes Fellowships Priviledges and as it were buried thereto especially as things stood in those times in which he that came under the acknowledgment and profession of Christ became therein as a man dead and buried to all esteem and repute or love of the world that so they should or might walk in newness of life after the new Institution and Doctrine of Christ unto which we are in Baptism delivered and not according to the old and wild inclinations of our nature or customs and institutions of the world And this holds true be the external form of baptizing what it will and let Baptism be understood to reach as far as it will for whether the body be dipt or washt in whole or in part into the Name and profession of Christ A man is thereby buried with him and made as a dead man out of sight to the love and esteem of the enemies of Christ and is obliged and bound to be so as to the hopes confidences delights customs and vanities of the world to be to all them as dead and buried that so he may walk in the Doctrine and Instruction of Christ which also will render a man as a dead crucified or buried thing to the world And here is a putting on Christ as to external profession and obligation so much the outward Baptism brings under the bond of and delivers up unto And where ever the soul is inwardly baptized into the death of Christ there in that death of his its buried with him to all its former hopes confidences and principles really and actually though spiritually and not carnally and therein it s quickened up to live to God in newness of life having really put on Christ as to interest in his priviledges and conformity to him crucified as to the old man but quickened in the new Which word crucified is there used of that said to be done in Baptism as also the word planting together with him ver 5 6. Though I think they should grosly mistake the Apostle that should thence argue that they had some such outward rites of resembling a crucifying and an implanting in their external baptizing In what is said I suppose their mistake also may appear who from these and the like places argue and conclude Mr Law◠That the External Baptizing is a Seal of union with Christ and forgiveness of sins c. which cannot be true Except by union with Christ they mean by way of profession or engaged subjection to his doctrine as all baptized into Moses became in that sense one with him or as they that subscribe and come under the Parliamentary Authority are in that sense one with them And so indeed its true That in Baptism we are buried with Christ to external Circumcision and so to the Observations of Moses Law and become of his party or under his way of institution and nurture obliged to his doctrine and commands in whom we receive the end of all Moses his institution and except by forgiveness of sins is meant the not imputing former trespasses or the guilt of them to the prohibiting or keeping out from his Church and Kingdom but that they may be admitted thereinto to wait upon him and attend to him therein for spiritual union with renovation by and conformity to Christ for so we grant God was in Christ reconciling the world to himself not imputing their trespasses to them and hath so blotted out the hand-writing of Ordinances against all Nations Col. 2.15 that he welcometh them in their coming in to him and reckoneth them no more unclean nor will charge their follies upon them so as to debar their coming in amongst his people to be a people to him as we noted before Only such Jews as like the elder son in the parable Luke 15. stumble and will not come in and such Gentiles as count it a foolish offer that is made them and joyn in unbelief with the Jews or make fond excuses and refuse deprive themselves of the benefit of that non-imputation of their trespasses which the Gospel proclaims to all and Baptism seals to all that come in by vertue of that general Proclamation 2 Cor. 5.19 Rom. 11.11 12 15. But if by union with Christ is meant as I conceive it is union in spirit and spiritual priviledges to eternal life and by remission of sins such a forgiveness as to take them into Covenant as proper heirs of its peculiar priviledges and blessings
and right to the eternal inheritance then though Baptism witnessing to Christ and pointing us to him witness to the enjoyment of that union and forgiveness through the hearty belief on Christ yet it sealeth them not to the several parties baptized outwardly as their undoubted portion and priviledge in and by coming to this Baptism and so to be profest Subjects in the Kingdom or Church-state of Christ to be enjoyed by them The sealing of that is the proper work of the Spirit of Christ as hath been noted before And thus have we also viewed these Objections But 4. In perusing Master Kendals Answer to Master Goodwin I have lately met with one other Argument which though propounded only Ad hominem and by way of Objection by him to Master Goodwin as endeavouring to shew an inconsistency in his principles and doctrines yet as I apprehend may seem to carry some shew of weight in it amongst some of the Antipedobaptists that believe the Extent of Christs Death and Ransom yea it makes me call to mind that it is a prime Argument with many of them and therefore I conceive it very needful to say something to it and shew its invalidity It is to this purpose Christ by his death and sufferings hath wholly dissolved Object 4 and taken off from all men the guilt and condemnation that was brought on all men by Adams sin and so from all Infants so as that none shall perish now but for his own personal sinning against the Government and goodness of God by Christ therefore as Tertullian says Quid festinet innocens aetas ad remissionem Seeing Infants are not in danger of perishing while such nor have any sin to be washed from no need is there of their being baptized To this purpose is Master Kendals reasoning once and again and particularly in Chapt. 17. Pag. 203. twice and again Pag. 207. To which I answer Answ 1 1. By denying the Consequence because though Christ indeed hath dyed for all and through his death the benefit is to all men to justification of life Rom. 5.18 So as that there is salvation extendible to them in the publick person and tenderable to them in the Gospel So as that They are so far redeemed from under the Law or first Covenant made with Adam as that though they have broken it in him yet they are not under a necessity of destruction but Christ hath power to forgive their sins and bring them unto God that sin and law notwithstanding And no Scripture speaks of any perishing finally for that Adam sinned but generally for their own personal rejections of the light imprisonings of the truth abuses of goodness and patience and rebellions against Spirit by and through Jesus Christ extended and afforded as witness Prov. 1.22 23 24. c. Ezek. 24.13 Josh 3.19 and 12.48 Rom. 1.18 19 20 21-28 2 Thes 1.7 2.10 Rom 2.4 5. with divers others which also seem to me Part. 2. p. 83. may be inforced from Master Kendals own concessions As when he grants That all the goodness patience mercy men enjoy they have it as the purchase and procurement of Christ no such good thing being extendible according to the Covenant with Adam broken by us for from thence will it not plainly follow That he stood in the breach stopt the course of the Law cursing us only and debarring us of all good and gave it its satisfaction for all for their breach of it and sin against it that being in it self inflexible and not otherwise diverted from accursing us and depriving us of all good but by satisfaction given to it in some other bearing its sentence for us for if the Law could upon other terms have dispensed with our enjoyment of good and suspended its sentence yea have permitted mercy to us instead of curse we do in vain put the enjoyment of of those good things upon Christs Mediation If then he hath suffered the curse of it for all and so given it its demands as that he hath power to give contrary to its sentence then are all men no longer under it as the Covenant of life and favour in the sight of God or in regard of his binding them to live by their personal obedience of it in Adam and themselves or else for ever to be accursed and perish Though in mens consciences it have this dominion unless and till their ignorant hearts be better informed Isai 42.6 and 49.6 7. Matth. 25.31 to the end and believe the truth and as a means of convincement of sin and so tending to salvation it is yet in its force as in the hand of Christ who is become the Covenant to the people according to mens subjection to whom in the light he affords or sinning against him they are now to be judged Though all this I say be so yet it follows not from thence either 1. That Infants are guilty of or have no sin in them For the death of Christ neither maketh them less guilty of having sin in Adam or of being guilty of that sin as in him nor doth it take corruption or uncleanness out of them by its self men may be guilty in themselves of that that is not imputed to them and for which being forgiven they shall not suffer Paul nevertheless charges himself with being the chief of sinners because his sin was forgiven him through the blood of Christ 1 Tim. 1.15 And it is not Christs dying for men simply renews then but the discovery of the grace and truth of God to them and the belief of it with the operations of the Spirit of God therein that cleanses both the conscience and spirit of men Children are conceived in iniquity and born in sin spring out of an unclean root and therefore are unclean in themselves Job 14.4 Psal 51.4 5. or 2. That Baptism were it so is needless for 1. The Death of Christ for a man is so far from rendring Baptism needless to that man that indeed there is no ground for baptizing any man but by vertue of and upon the account of his death for him Christ as dead and risen for us is the ground and foundation of all mercies and of all ordinances and the promise of him was the foundation of all the ordinances before his coming 1 Cor. 3.11 Ephes 2.20 as might easily be evidenced Had it not been for his stepping in we had forthwith upon breach of Gods Covenant layn for ever in death and misery without any mercy or favour to us or hope of delivery but for that Christ had not had authority and power over any man to dispense favour to him or deal otherwise with him then according to the desert of his sin and sentence of the Law nor had there been any remission of sins either to be sealed to or sought for by any person nor no way for adoring or worshipping God nor could ten thousand baptisms do or have done any man the least benefit had not Christ